“The Way of Discovery: An Introduction to the Thought of Michael Polanyi”
by Richard Gelwick
“It is the image of humanity immersed in potential thought that I find revealing for the problems of our day,” writes Michael Polanyi. “It rids us of the absurdity of absolute self-determination, yet offers each of us the chance of creative originality, within the fragmentary area which circumscribes our calling. It provides us with the metaphysical ground and organizing principles of a Society of Explorers.” P. xi
In this book, Gelwick explores Michael Polanyi’s thought and epistemology, emphasizing on the connection of the process of scientific discovery and how we build knowledge, with the problems humanity is facing right now. It’s about changing the paradigm of how we build knowledge, the solution to all of these problems and the future of our civilization.
In this book, Gelwick explores Michael Polanyi’s thought and epistemology, emphasizing on the connection of the process of scientific discovery and how we build knowledge, with the problems humanity is facing right now. It’s about changing the paradigm of how we build knowledge, the solution to all of these problems and the future of our civilization.
Chapter i: The Importance of Discovery
In this chapter, Gelwick explores the problems we are facing and how have we arrived to them. The main point of this was the shift toward searching an objective ideal of knowledge through the scientific method. This was lead mainly by the “dynamo-objective coupling”. This refers to, “the fusion of scientific objectivism with intense moral passions, forming a passionate, ruthless, and intolerant social force.” (p. 7)
This led to a conception of knowledge as being something outside of us. There’s a separation of the known and the knower and we have this false view that we can achieve knowledge by following some steps that lead to discovery (scientific method).
“The message of the scientific revolution was to place an emphasis upon mathematics and experiment divorced from our personal contribution in using them.” (p. 17)
“Polanyi believes in and respects the methods of science but disagrees with the view that is projected about them. Scientific results could not be achieved, he says, if this model were strictly followed. The model of the objective ideal is one widely assumed by and disastrously influential upon scientists and the public, yet it is a model that is impossible to follow in practice.” (p. 24)
Now, we must rethink the nature of discovery in order to have a truer understanding of knowledge and of ourselves as persons.
This led to a conception of knowledge as being something outside of us. There’s a separation of the known and the knower and we have this false view that we can achieve knowledge by following some steps that lead to discovery (scientific method).
“The message of the scientific revolution was to place an emphasis upon mathematics and experiment divorced from our personal contribution in using them.” (p. 17)
“Polanyi believes in and respects the methods of science but disagrees with the view that is projected about them. Scientific results could not be achieved, he says, if this model were strictly followed. The model of the objective ideal is one widely assumed by and disastrously influential upon scientists and the public, yet it is a model that is impossible to follow in practice.” (p. 24)
Now, we must rethink the nature of discovery in order to have a truer understanding of knowledge and of ourselves as persons.
Chapter ii: From Scientist to Philosopher
In this chapter, Gelwick tell us about Michael Polanyi’s life and how he decided to change from a well-known chemist that was on his way to win a Nobel Laureate, to a philosopher in the social sciences.
“I have been often asked why I gave up my work in chemistry in favor of economics, sociology, philosophy, and the like. The answer is really quite simple: a desire to go back to normal. We all started with being interested in the whole world; it’s the only genuine interest we can have.” (p. 29)
One of Polanyi’s major contributions was the notion of freedom in society in order to progress. By this, he is referring to unplanned production and a process of self-regulation, going with the Austrian tradition.
“I have been often asked why I gave up my work in chemistry in favor of economics, sociology, philosophy, and the like. The answer is really quite simple: a desire to go back to normal. We all started with being interested in the whole world; it’s the only genuine interest we can have.” (p. 29)
One of Polanyi’s major contributions was the notion of freedom in society in order to progress. By this, he is referring to unplanned production and a process of self-regulation, going with the Austrian tradition.
Chapter iii: A New Paradigm
This chapter would describe “the new paradigm”, a.k.a. Polanyi’s epistemology. This can be best explained by a series of six picture, which Polanyi has created.
It is very important to understand the process of integration and how we build knowledge. He makes a distinction of two terms: “subsidiary awareness” (internal clues) and “focal awareness” (outside problem). The fundamental structure of knowing is explained in three parts (p.63-64). First, we have focal target, a problem. Second, we have clues of which we are only subsidiarily aware. When these clues have meaning, they function as a part of something other than themselves alone. Finally, we have the person who links our focal target with our subsidiary clues... It is a process of inference… In this sense, there will always be a tacit dimension in our knowledge that is held together by the person.
Pictures
1. “We know more than we can tell.” (iceberg)
2. “We know by relying on (subsidiary awareness) and by attending to (focal awareness).”
He puts “fa” as the distal term, and “sa” as the proximal term. This means that meaning cannot be dichotomized between the object and the knower nor reduced merely to the object.
3. “Subsidiary awareness functions to guide us to the integration of a coherent pattern.”
Example of Archimedes. It is the very process of tacit knowing that functions to guide us to any knowledge at all.
4. “Subsidiary particulars appear in the phenomenon of the pattern they produce.”
The form of integration is constantly rooted in tacit knowing. Polanyi calls this “the phenomenal structure” of knowing.
5. “Subsidiary particulars and awareness bear on what they mean.”
We are responsible for the meaning we create. “The meaningfulness of the distal term depends, however, upon the proximal clues upon which it relies. Meaning cannot exist by itself. It requires a person who can integrate clues into coherent patterns that he or she can see as meaningful.” (p. 74)
6. “Tacit knowing guides us to comprehension of something real.”
Our integrations are toward things that are universal. “Our knowing is a search for the truth though the matrix of our existence.”
“The separation of the knower and the known is no longer convincing even though that separation is institutionalized in our habits of thought, our ideals, and our organization of life.”
It is very important to understand the process of integration and how we build knowledge. He makes a distinction of two terms: “subsidiary awareness” (internal clues) and “focal awareness” (outside problem). The fundamental structure of knowing is explained in three parts (p.63-64). First, we have focal target, a problem. Second, we have clues of which we are only subsidiarily aware. When these clues have meaning, they function as a part of something other than themselves alone. Finally, we have the person who links our focal target with our subsidiary clues... It is a process of inference… In this sense, there will always be a tacit dimension in our knowledge that is held together by the person.
Pictures
1. “We know more than we can tell.” (iceberg)
2. “We know by relying on (subsidiary awareness) and by attending to (focal awareness).”
He puts “fa” as the distal term, and “sa” as the proximal term. This means that meaning cannot be dichotomized between the object and the knower nor reduced merely to the object.
3. “Subsidiary awareness functions to guide us to the integration of a coherent pattern.”
Example of Archimedes. It is the very process of tacit knowing that functions to guide us to any knowledge at all.
4. “Subsidiary particulars appear in the phenomenon of the pattern they produce.”
The form of integration is constantly rooted in tacit knowing. Polanyi calls this “the phenomenal structure” of knowing.
5. “Subsidiary particulars and awareness bear on what they mean.”
We are responsible for the meaning we create. “The meaningfulness of the distal term depends, however, upon the proximal clues upon which it relies. Meaning cannot exist by itself. It requires a person who can integrate clues into coherent patterns that he or she can see as meaningful.” (p. 74)
6. “Tacit knowing guides us to comprehension of something real.”
Our integrations are toward things that are universal. “Our knowing is a search for the truth though the matrix of our existence.”
“The separation of the knower and the known is no longer convincing even though that separation is institutionalized in our habits of thought, our ideals, and our organization of life.”